The Harmony Between the Old and Present Non-Conformists, Treatise · Argument 3
Argument III.
III. The third Argument doth more immediately concern the very Service it ſelf, unto which the Diſſenters refuſe to Conform, becauſe of that ſimilitude, likeneſs and agreement there is between it and the formes of Prayer, which the Papiſts uſe.
That the Reader may be the more fully acquainted with the true State of this controverſie, about the agreeableneſs there is between the Engliſh, and Roman Service Books, and what 'tis the Diſſenters aim at by their inſiſting ſo very much on it, I muſt ſhew.
1. What they ſay concerning the agreableneſs that is ſuppoſed to be between theſe Service Books.
2. How this came to paſs; What occaſion'd our adhering ſo cloſely to the Popiſh Service Book even when we forſook their Communion.
3. The Reaſonings of ſome Diſſenters from that agreeableneſs is ſuppos'd to be between theſe two books againſt the Engliſh Service.
Firſt, What they ſay concerning the agreableneſs that is ſuppos'd to be between theſe two Service books.
The Diſſenters do out of King Edward's Letter unto the Devonſhire and Corniſh Rebels give this following account of it, namely. As for the Service in the Engliſh Tongue thus manifeſt reaſons for it, and yet perchance it ſeemeth to you a new Service, and indeed is none other but the old; the ſelf ſame words in Engliſh, which were in Latine. The difference is, that you our Subjects ſhould underſtand in Engliſh, that which before was ſpoke in Latine. If the Service of the Church was good in Latine, it remaineth good in Engliſh, for nothing is alter'd, but to ſpeak with knowledge, that which was ſpoke with ignorance. Furthermore theſe Diſſenters add, as I find in their Anatomy of the Service Book. That every piece and parcel of the Liturgy, word for word is out of theſe Popiſh peices, namely the Breviary out of which the Common Prayers are taken, the Ritual, or book of Rites, out of which the Adminiſtration of the Sacraments, Burial, Matrimony, viſitation of the ſick are taken. The Maſs-book, out of which the conſecration of the Lord's Supper, Collects, Epiſtles and Goſpels, are taken: As for the book of ordination of Arch-biſhops, Biſhops and Miniſters, that is out of the Roman Pontifical.
Theſe things being ſo, whoever pleads for the Engliſh Service book, doth ſo far defend the Romiſh Maſs-book, not that 'tis a defence of the whole Romiſh Service, for in the Anatomy of the Service Book 'tis acknowledged, that every thing in the Maſs-book is not in our Liturgy, though all that is in our Liturgy is word for word in the Maſs-book. But ſo far as our Liturgy is defended, ſo far that part of the Romiſh Service is defended, for which reaſon, the greateſt Champions, who among our Church men have moſt zealouſly written in defence of the Liturgy, and have been conſider'd by the Church of Rome as men; who have done great Service to the Roman Religion. Thus Whitgift and Hooker, have had their applauſes from the Romaniſts
'Tis not unworthy obſervation to find Arch-Biſhop Whitgift reproaching Cartwright, and the Diſſenters as a people eminently ſerviceable to the Papiſt, and Dean Stilling fleet to give the utmoſt countenance he could thereunto, whereas the truth is, that that on which Whitgift grounds his cenſure, will not bear it, and though none of Dean Stilling fleet's adverſaries have taken any notice of it, that I can find, yet Whitgift himſelf is the man, who has had from the Jeſuites great thankes for what he has written againſt Diſſenters, in defence of the Engliſh Service and Diſcipline.
That Whitgifts Cenſure concerning the Diſſentes ſubſerviency to Popiſh deſignes is groundleſs, being rather the product of his indiſcreet paſſions, than of ſound arguings, is evident, in that the great reaſon given to ſhew that the Diſſenters are the Papiſts promoters, is becauſe they aſſert that the Papiſts ought not to be compel'd to receive the Supper of the Lord, ſo long as they continue in their Popery, that is, they ought not to act contrary to their Conſcience, nor diſſemble with Almighty God, by profeſſing themſelves to be Proteſtants, even when they are really, and in heart Papiſts; whether this be to gratifie the Papiſt let the impartial Reader judge.
But that Whitgift has gratify'd the Papiſt in his writings againſt Diſſenters; I'll evince by producing what the learned Parker in his Eccleſiaſtical policy, lib. 1. chap. 33. inſiſts on, in anſwer to this objection of Whitgift, Bancroft, and others, where he ſhews how William Reignolds the Jeſuit aſſerts, that John Whitgift in his diſcourſe againſt Cartwright, has defended the Catholick Cauſe, and accordingly the ſaid Reignolds in the preface againſt Whitaker, makes great uſe of Whitgift, and in the book it ſelf, he ſends Mr. Whitaker unto Dr. Whitgift, for a ſupply of reaſons for the confirming their notion about putting of our caps, and making curteſie at the hearing the Name of Jeſus. Scultinyns and Stapleton give the ſame Character both of the writings of Whitgift and Bancroft againſt the Puritanes, even as Gretzer the Jeſuit triumphs in Saravias and Sutcliff's defence of the Epiſcopal Authority in Civils.
And as Whitgift, even ſo Hooker, for the ſervice done the Church of Rome, by what they have writ in defence of the worſhip and diſcipline of the Church of England, hath had the praiſes of the Romaniſts. This Mr. Walton in the life of Hooker has obſerv'd, which is no more than what Dr. King, Biſhop of Chicheſter was acquainted with, as he himſelf expreſſes in a letter to honeſt Iſaac. I am glad you mention (ſayes the Biſhop) how much value Robert Stapleton, Pope Clement the 8th, and other eminent men of the Romiſh perſwaſion have put upon this book, having been told the ſame in my youth by perſons of worth, that have travelled Italy. And what doth this diſcover leſs than that ſuch is the agreement between the Service and Diſcipline of the Church of England, and that of Rome, that whoever pleads for the one, defends the other.
Furthermore in the Anatomy of the Service Book, we are furniſhed with an Hiſtorical Account of the Papiſts approving our Liturgy. There be, ſayes the Author thereof, abundance of inſtances for the Papiſts approving our Liturgy, witneſs Mortons Appeal, Pope Pius the 4th, and Gregory the 13th. offered to Queen Elizabeth to confirm the Engliſh Liturgy; Witneſs Dr. Abbot then Prelate of Canterbury, and Mr. Cambden in the life of Queen Elizabeth, who ſayes the common fame went for truth, that the Pope promiſed to confirm out of his own authority the Engliſh Liturgy, provided her Majeſty ſhould rank her ſelf with the Roman Church: To thefe I adjoyn Dr. Boyes, who was a bitter expoſitor of the Engliſh Liturgy, as Heiga by the Doctors of Dowayes appointment was of the Maſs, after he hath whetted his teeth upon the Schiſmaticks in his Epiſtle to Bancroft, he produceth the letter of Pope Pius, for the approbation of the Service Book, and notes alſo the Teſtimony of approbation from Briſtow, in his motives, Queen Elizabeth being interdicted by the Popes Bull. Secretary Walſingham wrought ſo, that he procured two Intelligences to be ſent from the Pope, as it were in ſecret into England, to whom the Secretary appointed a State Intelligencer to be their Guide, who ſhew'd them London, and Canterbury ſervice in all the pomp of it, which the popiſh Intelligencers viewing and conſidering well, with much admiration they wondred, that their Lord the Pope was ſo ill adviſed, or at leaſt ill informed as to interdict a Prince, whoſe Service and Ceremonies ſo Symobiliz'd with his own, and therefore returning to Rome they poſſeſt the Pope, that they ſaw no Service, Ceremonies or Orders in England, but they might very well ſerve in Rome, whereupon the Bull was recalled, to this alſo Doctor Carrier, conſid. p. 45. a dangerous ſeducing Jeſuit gives ample evidences; The Common Prayer book, (ſaith he) and the Catechiſm contained in it, held no point of Doctrine expreſly contrary to Antiquity, that is, as he explaineth himſelf contrary to the Romiſh Service, &c. Much more might be ſpoke to this purpoſe, but I wave it, judging that what hath been already offer'd is ſufficient to evince, that there is, at leaſt in the judgment of many, a very great agreableneſs between the two ſervice books.
2. What is it that occaſion'd the Church of Englands adhering to ſo great a part of the Romiſh Service Book, even when ſhe forſook the Communion of that Church?
Whoever conſiders the State of the Church in Edward the ſixth his time, will find that Cranmer and others diſcover'd a propenſion to drive on the Reformation much farther than they did, but were hindred by the iniquity of the times. Thus Bullinger, as I find it in a difcourſe of the troubles of Franckford, reports to Mr. Williams, Whittingham, Gilby and others, that Cranmer Biſhop of Canterbury had drawn up a book of Prayers an hundred times more perfect than this we now have, but the ſame could not take place, for that Cranmer was matched with a wicked Clergy and Convocation with other enemies.
There were alſo reaſons of a like nature that might hinder the furtherance of the reformation in Queen Elizabeths dayes, for even then the ignorance of the vulgar accompanied with a proportionable hatred to true Religion was very great; Whence 'tis that Cambden aſſures us, that the change of Religion was not ſuddenly made, but by little and little, by degrees, for the Roman Religion continued in the ſame State it was firſt, a full Month, and more after the death of Queen Mary. The 27th of December it was tolerated to have the Epiſtles and Goſpels, the Ten Commandments, the Symbole, the Litany, and the Lords Prayer in the vulgar Tongue. The 22 of March the Parliament being Aſſembled, the order of Edward the ſixth was re-eſtabliſhed, and by act of the ſame, the whole uſe of Lord's Supper, granted under both kinds. The 24th. of June by the Authority of that which concern'd the Uniformity of Publique Prayers, and Adminiſtration of the Sacraments. The Sacrifice of the Maſs was aboliſhed, and the Liturgy in the Engliſh Tongue more and more Eſtabliſhed. In the Month of July, the Oath of Allegiance was propoſed to the Biſhops, and other perſons, and in Auguſt, Images were thrown out of the Temples and Churches, and broken, and burn'd.
Furthermore, as the illneſs of the times did impeed a ſudden Reformation, in like manner the moderate temper, and favourable diſpoſition the Queen had to ſome part of Popery, was ſuch as hindred a full Reformation; whereupon it was not ſo far carryed on by this Queen, as 'twas ſometime before by her Brother Edward the ſixth.
That Queen Elizabeth had a natural propenſion to favour ſome part of Popery, is not only manifeſt from her (I hope) Conſcientious conforming ſo far in Queen Maries dayes, as to hear Divine Service according to the rule in the Romiſh Church, and her oft going to confeſſion, and afterwards when ſhe came to the Throne, her chooſing to be Crown'd by a Popiſh Biſhop, according to the order of the Roman Pontifical, which had ſo much in it of the Ceremonies and Superſtitions of the Church of Rome, that 'tis thought very probable, the Proteſtant Biſhops would not act in it, but with great alterations, and that therefore ſhe deſired 'em not to be ingaged in it. But beſide this, Dr. Burnet gives us the ſame Character I have ſuggeſted, for ſayes he in his Hiſtory of the Reformation, Queen Elizabeth receiving ſome impreſſions in her Fathers Reign in favour, of ſuch Old Rites as he had ſtill retain'd, and in her own Nature loving State, and ſome Magnificence in Religion, as well as in every thing elſe, ſhe thought, that in her Brother's Reign they had ſtript it too much of External Ornaments, and had made their Doctrine too narrow in ſome points, therefore ſhe intended to have ſome things explained in more general Termes, that ſo all parties might be comprehended by them. She inclin'd to keep up Images in Churches, and to have the manner of Chriſt's preſence in the Sacrament left in ſome general words, that thoſe who believed the Corporal preſence might not be driven away from the Church by too nice an explanation of it. So far Dr. Burnet.
In purſuance of theſe reſolves, the Queen attempts the accommodating matters of Religion ſo unto the Romiſh Clergy, as to take 'em into the Communion of the Church of England, the which end, as Dr. Heylin affirmes, ſhe ſo effectually compaſſ'd, that for ſeveral years the Papiſts continued in the Communion of the Church, and when they did forſake it, it was not becauſe they approved not of our Liturgy, but upon political conſiderations, and becauſe the Councill of Trent had commanded it, and Pope Pius the 5th. had Excommunicated the Queen, and diſcharg'd her Subjects from their Allegiance, and made the going or not going to Church a ſign diſtinctive, to difference a Roman Catholick from an Engliſh Proteſtant.
I'll give you the words of Dr. Heylin, they are in his Hiſtory of Queen Elizabeth. There paſt another Act for recommending and impoſing the book of Common Prayer, and Adminiſtration of the Sacraments, according to ſuch alteration and corrections as were made therein by thoſe who were appointed to reviſe it, as before is ſaid. In the purſuance of which ſervice, there was great care taken for expunging all ſuch paſſages in it, as might give any ſcandal or offence to the Popiſh party, or be urg'd by them in excuſe for their not coming to Church, and joyning with the reſt of the Congregation in God's publique worſhip. In the Litany firſt made and publiſhed by King Henry the Eight, and afterwards continued in the two Liturgies of King Edward the ſixth, there was a Prayer to be deliver'd from the Tyranny, and all the deteſtable enormities of the Biſhops of Rome, which was thought fit to be expung'd, as giving matter of ſcandal, and diſaffection to all that party, or that otherwiſe wiſh'd well to that Religion. In the Firſt Liturgy of King Edward, the Sacrament of the Lord's Body was deliver'd with this benediction, that is to ſay, the body of our Lord Jeſus Christ, which was given for the preſervation of thy Body and Soul, to Life Everlaſting; The blood of our Lord Jeſus Chriſt, &c. which being thought by Calvin and his Diſciples to give ſome countenance to the groſs and carnal preſence of Chriſt in the Sacrament, which paſſeth by the name of Tranſubſtantiation in the School of Rome, was alter'd into this form, into the ſecond Liturgy, that is to ſay, take and eat this in remembrance that Chriſt dyed for thee, and feed on him, in thy heart by faith with Thanksgiving; Take and drink this. &c. But the Reviſers of the book joyn'd both formes together, leaſt under colour of rejecting a carnal, they might be thought alſo to deny ſuch a real preſence as was defended in the writings of the antient fathers. Upon which ground they expung'd alſo a whole Rubrick at the end of the Communion Service, by which it was declared, that kneeling at the participation of the Sacrament, was required for no other reaſon, than for the ſignification of the humble and gratefull acknowledging of the benefits of Chriſt given therein unto the worthy Receiver. And to avoid that prophanation and diſorder which otherwiſe might have enſued, and not for giving any adoration to the Sacramental Bread and Wine, there bodily received, or in regard of any real and eſſential preſence of Chriſt's Body and Blood. And to come up cloſer to the Church of Rome, it was ordered by the Queens injunctions that the Sacramental Bread (which the book required onelyonly to be made of the fineſt Flower) ſhould be made round, in faſhion of the wafers uſed in the time of Queen Mary. She alſo order'd that the Lord's Table ſhould be placed where the Altar ſtood, that the accuſtomed reverence ſhould be made at the name of Jeſus, Muſick retained in the Church, and all the old feſtivals obſerv'd, with their ſeveral Eves; By which complyances, and the expunging of the paſſages before remembred, the book was made ſo paſſable amongſt the Papiſts, that for ten years they generally repair'd to their Pariſh Churches, without doubt or ſcruple, as is affirm'd not only by Sir Edward Cook in his Speech againſt Garnet, and his charge given at the Aſſizes held at Norwich, but alſo by the Queen her ſelf, in a Letter to Sir Francis Walſingham, then being her Reſident, or Leiger Embaſſador in the Court of France, the ſame confeſſed by Sanders alſo in his book de Schiſmate.
To this Heylin within a few years following adds. And now we may behold the face of the Church of England, as it was firſt ſetled and eſtabliſhed under Queen Elizabeth. The Government of the Church by Archbiſhops and Biſhops;—The Liturgy conform to the primitive patterns, and all the Rites and Ceremonies therein preſcribed, accommodated to the honour of God, and encreafe of piety. The Feſtivals preſerved in their former Dignity, obſerv'd with all their diſtinct Offices peculiar to them, and celebrated with a Religious Concourſe of all ſorts of people, the weekly Faſts, the Holy time of Lent, the Embring weeks, together with the Faſt of the Rogation, ſeverely kept by a forbearance of all kind of fleſh, not now by virtue of the Statute, as in the time of King Edward, but as appoynted by the Church in her publique Calendar, before the book of Common Prayer, the Sacrament of the Lord's Supper celebrated in moſt reverend manner, the Holy Table ſeated in the place of the Altar, the people making their due reverence at their firſt entrance into the Church, kneeling at the Communion, the confeſſion and the publique prayers, ſtanding up at the Creed, the Goſpels and the Gloria Patri, and uſing the accuſtomed reverence at the name of Jeſus; Muſick retain'd in all ſuch Churches in which proviſion had been made for the maintenance of it, or where the people could be trained up at leaſt to plain Song; All which particulars were either Eſtabliſhed by the Lawes, or commanded by the Queens injunctions, or otherwiſe retained by virtue of ſome antient uſages, not by Law prohibited. Nor is it much to be admired that ſuch a general Conformity to thoſe antient uſages was conſtantly obſerv'd in all Cathedrals, and the moſt part of the Pariſh Churches, conſidering how well they were preſidented by the Court it ſelf, in which the Liturgy was Officiated every day, both morning and evening, not only in the publick Chappel, but the private Cloſet, celebrated in the Chappell with Organs, and other Muſical Inſtrments, and the moſt excellent voices of men and children, that could be got in all the Kingdom. The Gentlemen and Children in their Surplices, and the Prieſts in Copes as oft as they attended the Divine Service at the Holy Altar. The Altar furniſhed with rich Plate, two fair Gilt Candleſticks with Tapers in them, and a Maſſy Crucifix of Silver in the midſt thereof, which laſt remained there for ſome years, till it was broke in peices by Pach, the fool (no wiſer man daring to undertake ſuch a deſperate Service) at the ſollicitation of Sir Francis Knolles, the Queens near Kinſman by the Caries, and one who openly appeared in favour of the Schiſm at Franckford. The antient ceremonies accuſtomably obſerv'd by the Knights of the Garter, in their Adoration towards the Altar, aboliſhed by King Edward the 6th, and reviv'd by Queen Mary, were by this Queen retain'd as formerly in her Fathers time—for which ſhe received both thankes and honour from her very enemies, [i. e. the Papiſts] as appeares by Harding's Epiſtle Dedicatory before his anſwer to the Apology, &c. So far Heylin.
Thus from what the ſons of the Church, Cambden, Burnet and Heylin have affirm'd, 'tis apparent that Queen Elizabeth had a natural propenſion to favour the Papiſts, and that this was diſcover'd by her making the Termes of Communion much more eaſie to the Papiſts than in King Edward's time, whereby they became the more difficult and arduous to the Proteſtant Diſſenter. I'll only add one obſervation of the Jeſuit Reignold againſt Whitaker, whereby the Reader may perceive, not only that the Papiſts take notice how the practice of the Church of England contradicts their Rubrick, but alſo that in the Rubrick concerning Apparel, which is now to be found in the Communion Book, even the beginning before morning prayer, 'tis order'd; That the Miniſter at the time of Communion, and at all other times in his Miniſtration, ſhall uſe ſuch Ornaments in the Church, as were in uſe by Authority of Parliament, in the ſecond year of the Reign of King Edward the 6th.
But Queen Elizabeth was not the only cauſe of driving back the Reformation, but the Clergy themſelves had an hand in it, which was ſufficiently diſcover'd, when they perceiv'd that her Majeſties Council began to entertain more favourable thoughts of Proteſtant Diſſenters, who continued their cries for a further Reformation.
Cambden aſſures us, that about the year 1583, The Queen (who held it for a maxime that ſhe ought not to be more remiſs in Eccleſiaſtical Affaires,) advancing Whitgift from the Sea of Worceſter, to that of Canterbury, above all commanded him to re-eſtabliſh the Diſcipline of the Church of England, that as then lay diſmembred by the connivency of Prelates, the obſtinacy of Innovators, and by the power of ſome great ones, whilſt ſome Miniſters—uſing to their own fantaſie new Rites of Services in their private Houſes, utterly condemning the Liturgy, and the appointed manner of Adminiſtring the Sacrament, as being in many things contrary to the Scriptures, and therefore many refus'd to go to Church.—To aboliſh which things, and to reduce 'em in Unity, Whitgift propounded Three Articles to the Miniſters, by them to be ſubſcribed. But (adds Cambden) 'tis incredible what controverſies and diſputations aroſe upon this—What troubles and injuries Whitgift ſuffer'd of certain noble men. So far Cambden.
But whoever might be ſo happy as to be throughly acquainted with a juſt, impartial and particular Hiſtory of thoſe times would ſuddenly ſee, that the true cauſe of all Whitgifts troubles was his intemperate perſecuting Godly and Conſcientious men, who rather like a Spaniſh Inquiſitor propos'd a multitude of Articles to enſnare, than as a good Paſtor to reduce his erring Brethren to the truth; For even when he was moſt violent in letting out his rage on the Conſcientious Diſſenter, even then the wicked, the ungodly and prophane Prieſts knew not what it was to be proſecuted for their debaucheries. Neither can it be truly ſaid that the Earl of Leiceſter was the only great perſon, that reſented the ill proceedings of this Biſhop, but even the Lord Treaſurer Cecill, and her Majeſties Councill.
'Tis ſad to conſider with what ſeverity Whitgift treated the Couſcientious Diſſenter, and with what mildneſs the drunkard, glutton, &c. The which was ſo palpable, that ſome zealous Conformiſts, ſince that time have judg'd it neceſſary to eſſay the putting ſome colour on it, as Iſaac Walton in the life of Hooker, moſt Satyrically repreſents the Nonconformiſt to be much more vile than the drunkard or glutton, even when he could not impeach 'em as being guilty of any ſuch enormities. But that ſomewhat might be ſaid to expoſe the Diſſenter, and defend the Biſhops, an encroachment is made on the divine prerogative and vain man, who cannot but with much difficulty look into his own heart, pretends to ſee into the ſecrets of the Diſſenter, where he finds ſo many Spiritual wickedneſſes that lye hid to lodge, that he muſt be warm in diſcovering his abhorrence to ſuch Villanies, judging not according to the outward appearance, but like unto the all-knowing God, according to the heart. I'll give you Mr. Walton's own words, who ſpeaking of the Nonconformiſts, ſayes. Of this party there were many that were poſſeſt with an high degree of Spiritual wickedneſs; I mean with an innate reſtleſs radical pride and malice, I mean not thoſe leſſer ſins, that are more viſible, and more properly Carnal, and ſins againſt a mans ſelf, as gluttony and drunkenneſs, and the like, (from which good Lord deliver us) but ſins of an higher nature, becauſe more unlike to the nature of God, which is Love and Mercy, and Peace, and more like the Devil, (who is not a glutton, nor can be drunk, and yet is a Devil:) thoſe wickedneſſes of malice and revenge, and oppoſition, and a complacence in making and beholding confuſions.—Men whom Pride and Self-conceit had made to over-value their own Wiſdom, and become pertinacious, and to hold fooliſh and unmannerly diſputes againſt thoſe men, which they ought to reverence, and thoſe Lawes which they ought to obey. As if diſputing freely with the Biſhop, and not giving him the deſir'd reſpects by rendring obedience to his commands, even when they could not without ſinning againſt God, had been the Overt Act of that Pride, Malice, &c. which makes men more vile than Gluttony and Drunkenneſs.
But 'tis no part of my preſent province to comment on this notion, but only from it to inferr, that as the dignified Clergy did conſider the Non-Conformity of the Diſſenter to be a ſin moſt odious, much more high and great, than that of gluttony, even ſo 'tis eaſie to conclude, that what is affirm'd in Hiſtory concerning the Biſhops treating the drunkard with more candor than the Conſcientious Diſſenter, is very true; For which no ſtronger reaſon can be aſſign'd, than that the debauchees wickedneſs, not being ſo great an impediment to the accommodating the difference between the Church of England, and of Rome, as the Non-Conformity of the Diſſenter, the wickedneſs of the former might be tolerated, even when the Diſſent of the latter would not be born.
That this is ſo, namely, that the Arch-biſhops and Biſhops in the reſpects they ſhew'd the ignorant, and ſcandalous among the Miniſtry, and the letting out their wrath on the intractible Diſſenter as they term'd it, was a plain evincement, that they thereby aimed at the gratifying the Papiſt, will appear with conviction to ſuch as will be ſo juſt to themſelves, as to weigh impartially the import of thoſe Letters, are added to the end of this Treatiſe, where he will not only ſee into the reaſon, why the Epiſcopal would by all means hide 'em from the Light, but moreover perceive the matter of fact, I have ſuggeſted to be very true.
That theſe Letters are nor ſpurious, nor feigned, but copies from an Anthentick Original is well known to ſome zealous Sons of the Church, who it may be will be ſurpriz'd to ſee that appear in face of the World, which doth ſo plainly diſcover what they deſire might be conceal'd.
In theſe Letters, 'tis apparent, that when the proſecution was moſt brisk againſt Proteſtant Diſſenters, ſeveral among the dignified Clergy were very covetous, and ſcandalous in their Converſations. (Numb. 1.) Even thoſe who antecedently to their preferment, were well affected, when they came to the Cathedral Churches did ſo ſtrangely degenerate, that the Lord Treaſurer Cecil (Numb. 2.) did fear the places did alter the men; whence 'tis that her Majeſties Councill in their Letter to the Biſhop of London and Canterbury, (Numb. 3.) did obſerve from the many complaints brought unto them, that the worſt of men met with no trouble, when Conſcientious and Learned Miniſters were greatly moleſted for their Non-Conformity.
But that which doth moſt fully diſcover the temper, and deſign of Whitgift, as one who acted rather like a Spaniſh Inquiſitor, than a good Proteſtant, impoſing Articles that were of an enſnaring tendency, is what I find in the Letters of the Lord Cecil unto the Arch-biſhop, with Arch biſhops reply. Numb. 4. 5, 6. The which is more generally ſuggeſted in Cambden, who mentions the diſſatisfaction of ſeveral noble men, with the Biſhops proceedings, but more expreſly by a moderate writer in Queen Elizabeths, who (in his plea of the innocent) doth in the name of the Non-Conformiſts ſpeak thus of the Lords of the Councill—And this is not all, that bindes us to their honours: for in our private troubles about the Ceremonies and Subſcription, we the poor and faithfull Miniſters of Chriſt, whenſoever we have opened our cauſe, and humbled our ſelves unto them, we have found great juſtice and equity, and divers times great relief and eaſe from our troubles; No doubt they ſeeing our innocency, that of meer Conſcience without any the leaſt inclination to diſloyalty to our Sovereign, we did forbear to do thoſe things, they have tendered our cauſe, and lovingly effected, that we might not be too much over-burdened. Moreover concerning the Biſhops they ſay; What could we do leſs, or better, than to repair to the Reverend Biſhops for Counſell and Comfort, which for the ſpace of ten years, (or the moſt part thereof,) they did in ſome good meaſure afford unto us, till as I take it by the relation of ſome in the ſame broyles, the Papiſts had cunningly wreſted our good Fathers from us, that they could, and would do no further for us. Then yet complaining of our caſe, and opening our doubts unto them, we did as the Law affordeth, that the cauſe ſhould be brought before the Ordinary, in all doubts about ceremonies of the Church Eſtabliſhed by Law: and finding not our ſelves reſolv'd by our ordinaries, alas what could we do leſs, than quietly to ſuffer our ſelves (with great grief bewailing our flocks) to be ſuſpended, impriſoned and deprived. And this hath been the cauſe of all them, which have not uſed the Ceremonies ſo fully as ſome other of their Brethren.
By this 'tis evident, that as Queen Elizabeth's Education, natural temper, Intereſt of State, and I verily believe, Conſcience of Duty unto God inclin'd her to ſuch an eſtabliſhment in the Eccleſiaſtical Conſtitution, as might be moſt gratefull unto the Papiſt, even ſo ſome of the Clergy (who by Heylin are called Melancthonians of whom Whitgift and Bancroft were principal in their times,) did their utmoſt by inſiſting ſo very much on the Ceremonies, Subſcription, &c. to the ſame end the Queens Majeſty did, whereby to the great grief of many Sound Proteſtants, the Service of our Church was made to reſemble as much as poſſible, that of the Church of Rome. But,
3. I'll now conſider the reaſonings of ſome Proteſtant Diſſenters from this ſimilitude, likeneſs and agrement there is between theſe two ſervice books againſt the ordinary uſe of the Engliſh Liturgy.
Whoever will make a due enquiry into the Hiſtory of the Reformation, will find that in Edward the 6th, his dayes, Hooper Lord Biſhop elect for Glocester, ſcrupled the Epiſcopal Veſtments, becauſe they had been invented cheifly for celebrating the Maſs with much pomp, and had been conſecrated for that effect. In Queen Maries time the exil'd Proteſtants at Frankford, ſuch as Knox, and thoſe of his perſwaſion, refuſed to Miniſter the Communion by the book of England, for that there were ſome things in it placed only by warrant of man's Authority, or no ground of God's word for the ſame, and had alſo a long time very Superſtitiouſly in the Maſs been wickedly abuſed. See diſcourſe of the troubles at Franckford. Moreover in Queen Elizabeth's, and King James's dayes, ſeveral manifeſted their diſlike of our Liturgy for this very reaſon, becauſe 'twas ſo like unto the Romiſh Service. I'll give ſome particular inſtances with thoſe reaſons that were by 'em urg'd againſt a complyance with a Service Book, ſo like that of the Papiſts.
In a part of the Regiſter you have the ſenſe of Mr. Edward Deering, who ſayes that; The ſimilitude that this book has, with the form of Prayer which the Papiſts uſed; I think declineth from the equity of theſe Lawes, Deut. 7. 25. Deut. 12. 30. Deut. 18. 9. which things our fathers ſo much regarded in the Primitive Church, that their books are full of great complaints, againſt all ſimilitude to be had with the Gentiles. Yea the ſecond Councill of Bracca made a decree, that no Chriſtian ſhould have either Bay-Leaves, or Green Boughes in their houſes, becauſe the Gentiles ſo accuſtomed; And at this day all Reformed Churches in France, Polonia, Helvetia, Scotland, and other places have changed that form of Prayer, which prudence of all ages, if we ſhall condemn, the rebuke of the Apoſtle, I think will touch us. 1 Cor. 14. 36. Came the word of God out from you, or came it elſe to you only? Secondarily, we have the Pſalmes, Venite, Benedictus, Magnificat, nunc dimittis, uſual in our Miniſtry, of which we can give no good reaſon. Nor I ſee no cauſe why we ſhould more leave out the Ave Maria. And becauſe of parting the Scriptures again into the Epiſtles and Goſpels (which was not heard of before the dayes of Popery,) I dare not avow that this is that reverent handling of the Scripture, and the right dividing of the word of truth, which St. Paul requireth 2 Tim. 2. 15.
But the Abridgment is much more full on this Subject, ſhewing what are the many Scriptural Arguments againſt all complyances with the Superſtitions, the which is farther confirm'd, not only from the Fathers, the Tranſmarine Proteteſtant Divines, but alſo by our own Old Proteſtant Doctors of the Church of England. Take it as in the Abridgment, where 'tis aſſerted, that 'tis contrary to the word of God, to uſe ſuch ceremonies in the worſhip of God, as man has deviſed, if they be notoriouſly known to have been of old, and ſtill to be abuſed unto Idolatry or Superſtition, by the Papiſts, eſpecially if the ſame be now of no neceſſary uſe in the Church; Where note, that the Ceremonial part of the Engliſh Service that is like unto that of the Romiſh, is what has been abuſed by the Papiſts to Idolatry or Superſtition, but yet are not ſo neceſſary to Divine Worſhip, but that the worſhip may be compleat, decent and orderly without em but to their reaſons, this may appear ſay they.
1. By the Second Commandment which forbids all provocation unto ſpiritual fornication, as the 7th. doth unto that which is Carnal.
2. By the Commandment and direction God hath given us in his word to ſeparate our ſelves from Idolaters, and be as unlike to them as may be, eſpecially in their Religious Obſervations and Ceremonies, to aboliſh not only all Idols, but alſo all the Ceremonies and Inſtruments of Idolatry, and that ſo as we may beſt ſhew our utmoſt deteſtation to them, and root out the very memory of them, to caſt away even ſuch things as had a good Original, and uſe (if they be not ſtill neceſſary, or commanded of God) when once they are known to have been defiled by Idolatry, or abuſed unto it.
3. By the equity and reaſons of theſe Commandments which we find ſet down in Holy Scripture, viz. 1. The deteſtation which the Lord our God (being a jealous God) beareth unto Idolatry, and all the Inſtruments and Tokens thereof, as unto Spiritual Whoredom. 2. That we cannot be ſaid ſincerely to have repented of the Idolatry or Superſtition, whereby we or our Fore-fathers have provoked the Lord, unleſs we be aſhamed of, and caſt away with deteſtation all the Inſtruments and Monuments of it. 3. That we ſhall be in danger to be corrupted in the Subſtance of Religion, and purity of Doctrine, and even to fall back again unto idolatry, if we conform our ſelves to Idolaters in their Ceremonies, and retain the Monuments of their Superſtition, yea if we ſhew not all deteſtation unto them. 4. That our holding of Conformity with Idolaters in their Ceremonies (wherein they repoſe the greateſt part of their Religion,) will be a ſpecial mean to harden them in their Superſtition. 5. That ſeeing the Pope is reveiled to be that great Antichriſt, and his Idolatry troubleth the Church, at this day more than any other, and our people converſe more with Papiſts than with any other Idolaters, there is more danger in the retaining of the Ceremonies and Relicks of Popery, than of any other Idolatry whatſoever.
4. By the judgment of the Godly Learned of all Churches and Ages, who have conſtantly taught and given Teſtimony to this Truth, that Chriſtians are bound to caſt off the Ceremonies and Religious Cuſtomes of Pagans, Jewes, Idolaters and Hereticks, and carefully to ſhun all Conformity with them therein.
In the Councell of Nice it was decreed, that Chriſtians might not keep the Feaſt of Eaſter at that time, nor in that manner as the Jewes did: Let us (ſay they) in nothing agree with that moſt deteſtable rout of the Jewes.
And in another Councill, that none ſhould faſt on the Lord's day, becauſe the Manichees had taken up that day to faſt on, which alſo Augustine alledgeth and approveth of in another That ſuch Altars as were ſet up in the Country, and Highways, in memory of the Martyrs, ſhould be aboliſhed, although they were pretended to be ſet by Revelations or Viſions, and that ſolemn requeſt ſhould be made to the Emperour, that all Reliques and Monuments of Idolatry might be utterly deſtroyed. And this decree we find cited by Dr. Fulk.
In another Councill it was decreed, that none of the Clergy ſhould forbear or make ſcruple to eat Fleſh, that they might ſhew themſelves to differ from the Priſcillianiſts. In another, that Chriſtians ſhould not deck their houſes with Bay leaves, and Green Boughs, becauſe the Pagans did uſe ſo to do. That they ſhould not reſt from their labours thoſe dayes that the Pagans did, and that they ſhould not keep the firſt day of every Month as they did. In another, that Chriſtians ſhould not celebrate Feaſts on the Birth dayes of Martyrs, becauſe that was the manner of the Heathen. Tertullian is large and vehement in this point, as (ſaith he) we may give nothing to the ſervice of an Idol; So may we borrow nothing from the ſervice of an Idol; If it be againſt Religion to ſit at Table in an Idols Temple, what is it to be ſeen in the habit of an Idol. Again, no habit or apparel is eſteemed Lawfull amongſt us, that hath been dedicated or appointed to ſo unlawfull an Act. Thou that art a Chriſtian muſt hate thoſe things, the Authors and Inventors whereof, thou canſt not chooſe but hate. In another place he affirmeth, that Chriſtians might not waſh their hands, nor lay aſide their Cloakes before Prayer, nor ſit upon their Beds after Prayer, becauſe the Heathen uſed ſo to do. Melchiades Biſhop of Rome decreed, that no Chriſtians ſhould faſt on the Lord's day, or on the Friday, becauſe it was a known cuſtom of the Pagans to faſt on thoſe dayes. Ambroſe taught Monica, the Mother of Auguſtine, as Auguſtine himſelf reporteth it, which is alſo alleadged by Biſhop Jewel, to leave bringing of Wine and Cakes to the Church, as ſhe was wont to do, becauſe ſhe might not Lawfully give ſuch a ſhew of Conformity with the Gentiles. Auguſtine himſelf alſo preſcribing a direction how to winn the Pagans, hath theſe words, if you ask how the Pagans may be won, how they may be enlightned, how they may be called to Salvation? leave all their Solemnities, forſake their Toyes. Gregory (as we find him cited by Biſhop Jewel) alleadgeth and approveth of a decree of the Councell of Toledo, which forbade the Ceremony of thrice dipping in Baptiſm, becauſe it was the cuſtom of certain Hereticks. Leo adviſeth all Chriſtians to ſhun the viperous conference of Hereticks, and that in nothing they would be like unto them, who in name only are Chriſtians. The judgment of the Church of Scotland, appeareth in a Letter, written from a general Aſſembly held at Edenborough 1566. unto the Biſhops of England. In which (beſides many other ſentences to this purpoſe,) thus they write; If Surplice, Corner Cap and Tippet, have been badges of Idolaters in the very Act of Idolatry, what have the Preachers of Chriſtian Liberty, and the open Rebukers of Superſtition to do with the dregs of the Romiſh Beaſt. And more plainly in the confeſſion of their Faith, whereunto his right excellent Majeſty, with others of the cheif ſtates of that Kingdom, did ſolemnly ſwear and ſubſcribe, where we find theſe words. [We deteſt all the Ceremonies and falſe Doctrine of the Roman Antichrist, added to the miniſtration of the true Sacraments; We detest all his vain Allegories, Rites, Signes and Traditions brought into the Church without the Word of God.] —Thus have ſuch as have been chief Pillars in our own Church, judg'd of the Monuments of Idolatry, a…d all Conformity with Papiſts in their Ceremonies. Mr. Rogers (that Holy Martyr) would not conſent to a Canon that was to be made in King Edward's dayes for the Clergies Uniformity, in Cap, Tippet, and the reſt of the Apparel, unleſs it might be decreed that the Papiſts for a difference between them and others, might be conſtrained to wear upon their ſleeves a Challice with an Hoſt upon it.
Our late Queens injunctions require, that all Monuments of Idolatry and Superſtition be ſo utterly extinguiſhed and deſtroyed, that there may remain no memory of them either in our Churches or Houſes. And the Book of Canons made Anno Dom. 1571. That no man wear the grey Amice, or any other garment defiled with the like Superſtition.
Biſhop Jewel in one place approveth the judgment of Tertullian, and the Fathers of that Age: who forbade Chriſtians to wear Garlands of Bay, not for that (ſaith he) the thing was ill of it ſelf, but for that they would not ſeem to follow Idolaters. It had ſome appearance of evil. And in another place, ſpeaking of ſundry of the Popiſh Ceremonies, you have (ſaith he, ſpeaking to the Papiſts,) ſo miſuſed theſe things, or rather ſo defiled and bewrayed them with your Superſtitions, that we can no longer continue them without breach of Conſcience.
Biſhop Pilkinton miſliked, that in our Liturgy we are ſo like the Papiſts; In Marriage (ſaith he) and many other things beſides, we are but too like unto them; That is our fault generally, that we differ not more from them, in all our Miniſtry.
Biſhop Weſtphaling (in his Treatiſe of Reformation) alleadgeth to this purpoſe, and alloweth this ſentence of Auguſtine, whoſoever (be he Jew or Gentile,) that ſhall obſerve the Ceremonies of the Jewes, not only he that doth it unfeignedly, but even he that doth it to any other intent, tumbleth himſelf into the Bottomleſs pit of the Devil.
Biſhop Bilſon (defending the Reformed Churches againſt a ſlander of the Papiſts,) reporteth thus of them, as approving and allowing them in it; The Reformed Churches (ſaith he) are ſo far from admitting the full doſe of your Hereſies, that by no means they can digeſt one dram of your Ceremonies.
Dr. Humfrey ſpeaking of Conſtantines zeal in forbidding all Conformity with the Jewes, affirmeth; That all men ought to imitate him therein, and refuſe to conform themſelves to the enemies of God in any of their Ceremonies. And in another place he profeſſeth plainly both his deſire and hope of the utter aboliſhing of the Ceremonies, and of all the Monuments of Popiſh Superſtition that yet remain in our Church.
Dr. Fulk in one place ſaith; If any man miſlike our form of Service, as not differing ſufficiently from yours, he ſheweth his greater zeal in deteſtation of your Idolatry and Blaſphemy. And in another; We abhorr (ſaith he) whatſoever hath but a ſhew of Popery. In another place he gives this for a reaſon, why our Miniſters uſe to ſtand at the North-ſide of the Table at the Communion, that we might ſhew our ſelves thereby unlike to the Papiſts,
Dr. Andrews now Dean of Weſtminſter hath this Speech in his Catechiſm, if it be true that is in Jude 23. that we muſt hate the very Garment that the fleſh had ſpotted, ſurely, becauſe the Idol is as unclean and abominable, no leſs abominable muſt that Garment be, that it hath ſpotted.
Dr. Sutcliffe maketh this one of his principal Arguments againſt the Papiſts; that they have derived moſt of their Ceremonies and Cuſtoms from the Jewes and Pagans. See alſo a moſt plain and pregnant Teſtimony of Mr. Greenham for this our firſt Argument in the laſt Edition of his Workes. But above all others that ever were read, Marbury is moſt peremptory and bitter in this point. And as all theſe Divines agree with us in this our firſt Argument againſt the Ceremonies, ſo do they and others alſo, in the reaſons we have brought out of the Scriptures to confirm it by. For they hold.
1. That thoſe Lawes, that we have alleadged out of the Old Teſtament againſt the Monuments of Idolatry, do bind us as much as they did the Jewes, and from them they conclude as we have done, that all Reliques of Popiſh and Heatheniſh Superſtition, are to be baniſhed out of the Church of of Chriſt; Of this judgment are Calvin, Martyr, Grineus, Wolphius, Ʋrſinus, Macabeus, Zanchius, Simterus, Zepperus, our own Book of Homilies; Dr. Fulk and others.
2. That Ezekiah, Joſiah, and the reſt of the Godly Kings of Judah, which ſhewed moſt zeal in aboliſhing thoſe things which had been abuſed to Idolatry, did no more than they were bound by the Law of God to do, and that from their example the Argument holds ſtrong againſt the Monuments of Idolatry now, becauſe all Chriſtians are bound to imitate their zeal therein. Of this judgment was Auguſtine, Calvin, Martyr, Wolphius, Lavater, Zanchius, Zadeel, Biſhop Jewel, Biſhop Bilſon, Dr. Fulk, Dr. Rainold, Dr. Andrewes, Mr. Perkins, and others.
3. That the retaining of the Popiſh Ceremonies will certainly be a means to indanger the doctrine that we profeſs, and to bring the people back again to Popery. This was the judgment of the divines of Saxony, and of them of Hamburgh, of Luther, Oecolampadius, Calvin, Bucer, Martyr, Wolphius, Chemnitius, Pezelius, Zanchius, Dr. Andrews, Mr. Greenham, and others.
4. That the retaining of the Ceremonies of Idolaters will cauſe them to inſult over our Religion, as if it could not ſtand without help from them, and ſo harden them in their liking of their own Idolatry. This reaſon hath been uſed againſt Conformity with the Jewes, by Conſtantine the Emperor, and by all the fathers in the firſt Councell of Nice, and againſt Conformity with the Papiſts, by Brentius, Muſculus, Biſhop Jewel and others.
Fourthly, we are confirmed in this our perſwaſion that it is unlawfull to retain the ceremonies of the Papiſts, by experience of the great hurt they have done, and do daily in the Church. For we find.
That ſome of the learnedſt of our Engliſh Papiſts (namely Martial, Briſtow, and he that penned that Petition for the Papiſts, which Dr. Sutcliffe and Mr. Powel have anſwered,) have by this Argument juſtified their Church and Religion, that we have borrowed our ceremonies from them, yea ſome of them (as Harding, Martial, and he that wrote the Apologetical Epiſtle for our Engliſh Papiſts,) have profeſſed, that this was to them an evident Argument, that Queen Elizabeth did in her conſcience like well of their Religion, becauſe ſhe liked and maintained their ceremonies, and the ſuperſtitious multitude, do uſually defend the bleſſing of themſelves with croſſing their Breaſts and Foreheads, by our Croſſing our children in Baptiſm. So far the Abridgment.
To which I'll not make many an addition, becauſe I think that the reaſonings of thoſe Reverend Divines, thoſe great Doctors and Biſhops of the Church of England are ſo weighty and important, that an impartial Reader cannot but conclude: that though the influence this Argument may have on ſome be inconſiderable, yet it may be ſtrong and very cogent in the judgment of others, in order to the obliging 'em to refuſe to joyn with the Church in the uſe of the Engliſh Service: eſpecially at ſuch a time as this, wherein we are under the fearfull apprehenſions of Popery.
If ever a Popiſh Succeſſor ſhould enter the Engliſh Throne, we may eaſily ſuppoſe, he'll do his utmoſt for the re-introduction of his own Religion amongſt us, the which now cannot be done with more eaſe and ſpeed, than the firſt eſtabliſhing the Proteſtant Religion in this Kingdom has been. For, as the generality of the people were for Popery then, they are now as much againſt it, and therefore as the firſt Reformers ſuited the progreſs of the Reformation to the temper of the vulgar, ſo muſt the Papiſt now, and as King Edward argued for the Engliſh Liturgy, from its agreableneſs with the Romiſh; So now the Papiſts will argue on behalf of the Romiſh Service, from its agreableneſs with our Engliſh, and ſay, if 'twere good under an Heretical Under, why ſhall it be leſs ſo under a Catholick King, then (they may ſay) you have with the approbation of his Holyneſs the Pope, what formerly you had by the good liking of the Heretick only.
'Tis not improbable that at firſt the Pope will be content, we ſhall uſe the ſame Liturgy we now have, with very little alterations, and to gain England under his Tyranny, will conſent to what Pope Pius would have done in Queen Elizabeth's days, and a late Pope in Laud's time: and then by little and little add unto the Liturgy, ſometime a few Prayers, and again for the greater Solemnity, Decency and Order in the Adminiſtration of Baptiſm, may add to the ſign of the Croſs, that of Salt and Spittle, and Lights, &c.
Seeing then this may be ſo, there are many among the Diſſenters, who are afraid to comply with the uſe of the Engliſh Liturgy, leaſt by their practice they give an unanſwerable advantage to their implacable enemy the Papiſt. They are aware of the deſign, they are ſenſible how the Romaniſts have been practiſing on the Church of England, and what uſe they'l make of their not driving on the Reformation much farther, and therefore now, in this day do think, they ſhall highly provoke the Lord to jealouſie, ſhould they give countenance to the Service Book, which may be ſo eaſily improved to the advancing the ſuperſtition of the Roman Catholick.
But if after all it be ſaid by any, that theſe things are Light-points, and not ſo much to be inſiſted on, no other anſwer ſhall be given, but that of the Reverend Mr. Dering in his reply to an objection of a like nature, as 'tis in a part of the Regiſter. If I ſeem curious, or ſtand upon light points, (beſide that in the worſhip of God there is nothing light,) ſo the Conſcience of man is exceeding tender, that it will neither be troubled nor touch'd in the leaſt tittle, contrary to the perſwaſion of truth The weight of ſin is not in ſubſtance of matter, but in the Majeſty of God, that is offended, and be the thing never ſo little, yet the breach of his Commandment deſerveth death. This faith we have learn'd of him, that is the wiſdom of the father, and our only Prophet, that is, whoever ſhall break one of theſe leaſt Commandments, theſe words which are ſhall break one of the leaſt, have every one a greater weight than may be contemn'd of any man.